MASTER SANTIAGO BOVISIOS TEACHINGS BOOK XXXI: THE GOOD WAY

CONTENTS Foreword Chapter 1: Chapter 2: Chapter 3: Chapter 4: Chapter 5: Chapter 6: Chapter 7: Chapter 8: Chapter 9: Chapter 10: Chapter 11: Chapter 12: Chapter 13: Chapter 14: Chapter 15: Chapter 16: Beyond Man (1-15) Inner Life (1-10) Just Discernment (1-12) Mental Task (1-23) The Future Man (1-12) Liberation (1-17) Free Will (1-9) Spiritual Life (1-17) Act of Presence (1-12) To Believe and Beliefs (1-15) Physical Health (1-6) A Way of Praying (1-14) Affirmative Negation (1-9) Psychic Attitude (1-9) Self-Centredness of the Soul (1-12) Vocational Concept (1-11)

FOREWORD This is a quite suggestive title. Also, it contains the key to other magnetic term, vocation. And this especial call involves mainly a voice, the Voice of the Lord, unique, sublime, incomparable. This Voice speaks about a Way and in this sense disposes of interpreters and translators. Your hear the Message at once in the innermost chamber of your heart. This Message is seed of fearless actions and inner discoveries, of supernal intuitions, of unsuspected revelations and, above all, of a marvellous starting-point toward Bliss, eternal Consciousness and everlasting Union with the Lord and the Divine Mother. And They tell you as clearly as never before, This is the Good Way. Do not worry, do not be afraid, be happy, and follow us! Master Santiago Bovisios books, by virtue of their complexity, require wellinformed and instructed readers about esoteric terms, and also a sustained study of several matters, such as Theology, Cosmogony, Planetary System and others. Also, he wrote simple and easy-reading books, in plain language, destined to children and uneducated people as well. His books may be complex or simple, but their doctrinaire rigour remains the same. Here, this course entitled The Good Way is quite simple, and one adheres spontaneously to its ideas, as if it were a Jesus parable. Basic matters developed in this Inernet Library contain an exposition and explanation within ones hand reach: The Future Man, Physical Health, A Way of Praying, and other interesting titles as well. This course can be of service as an introduction to spiritual life for those beginners, who without a previous knowledge or experience are eager for starting even now. Most human beings are in this situation. As a prototypal reader of these Teachings, we imagine a boy or a girl at the age of 12 or 13, by the end of primary school, facing his/her first conflicts: new studies, sex, different human relations, and nothing within his/her grasp to give a positive response

to growing and unknown challenges. For these youngsters, The Good Way will be both ideal and practical tools to walk through this good path, which is life, if they are spiritually prepared for it. And now, dear reader, please enjoy this lesson on The Good Way! Jos Gonzlez Muoz

Chapter 1: Beyond Man 1. Man is not an automaton merely handled by chemical actions and reactions of his physiological state. 2. Behind visible and invisible forms of his cells, molecules and tissues, there are heat, magnetism, and emotions, ideas and, above all, a spiritual and true being. 3. Human physical and psychical body is not; a moving and life-giving force, which gives rise and sustains him, is so far a vast and unknown field. By now, science has painstakingly tried to get into it, and achieved certain results. 4. Hypnotism, suggestion, magnetism, psychoanalysis, somatic therapy all this is a result of efforts made by scientists for the sake of further knowledge. 5. And this quest of the individual spiritual side is more strenuous when sages and sensible people verify how man continues suffering in spite of biological and microbial breakthroughs, in spite of progress in medicine and surgery, and in spite of asepsis and antibiotics. 6. Man is composed of physical body, psychical body and spiritual body. Being emotional and comprehensive, his soul is a mere vehicle of the Spirit, and he will not find true happiness as long as this basic truth is not verified. 7. Each man contains one spark of the Eternal Divinity, like the Sun reflected on each drop of dew. 8. The Spirit is Gods sparkle in man. 9. In his essence, man is a Spiritual Entity predestined to immortality by its higher nature; but since this Spiritual Entity acts on several manifested planes psychical and material, It has a determining free will at his disposal. 10. Man may be good or bad and, if he wants, can make efforts or not. In short, he is self-contained. 11. These inherent and active qualities, backed by the Spiritual Entity, are the human soul, which is visible and noticeable through aspects and external works of men. 12. Spirit is always such as it is, while soul may be pure or impure. 13. Man has been determined to become perfect image of the Divine, but his soul is continuously out of tune and stained by his contradictory senses, which are his means to develop. 14. These are means of the soul for its own purification and perfection: the gift of its strenuous will and the gift of the Divine Grace. 15. An individual thinks and feels, and discerns between one thought and the other, and between one emotion and the other by using his gift of strenuous will. And by means of the gift of Divine Grace and Higher Assistance, he knows the Spirits light and his positive past experiences, and is guided by those who have travelled through the Good Way of Salvation. To Remember and Meditate 1.7. Each man contains one spark of the Eternal Divinity.

Chapter 2: Inner Life 1. Man must recognise himself deeply and intimately in order to realise the Spirits life in his own soul. 2. A Bishop named Silesius says, Your soul will go astray even though Christ is born one thousand times in Bethlehem but not in you. You are in quest of the Golgothas Cross in vain, if this Cross is not erected in yourself. 3. The Eternitys germ is in the soul in the Innermost depths of Being. The more distant is the soul from external turmoil, the more clarified its true thoughts and feelings are in it. 4. The world runs at high speed toward the summit of the Intellectual Divinity, but what will this world find on this summit as soon as it possesses all and is unable to comprise anything? 5. Certain few men must not get carried away by the enormous whirlpool of human progress, and should remain such as they are, by developing their spiritual living, because men as thinking machines cannot live spiritually if they do not possess light. 6. There are many spiritual movements in the world, but very few people realise them. Any speech, book and exercise is vain and tiresome if one does not practise the spiritual life on his own, and this is impossible if you are not intimately self-absorbed and do not possess a living experience of your teachings. 7. Intimately, man again finds himself; again he intuits, loves and looks for God alone. Moreover, he discovers this absolute and unique truth: that this Unknown God so much looked for and so little known, and so living and abstract at the same time is palpitating and alert therein, in his soul. God is exactly therein, and Man finds exactly therein those divine words between humanity and the Divine. 8. These concepts are hard to understand in spite of their simplicity, because our present generation is educated for intensive action, continuous movement, and practical and immediate results. 9. But, certainly, some few escape from this current and learn how valuable is to stop and see within, even just for one moment. 10. Self-discovery means to find the Good Way of Inner Life. To Remember and Meditate: 2.10: Self-discovery means to find the Good Way of Inner Life. Chapter 3: JUST DISCERNMENT 1. As you say that you should be detached from living, or that you should start the spiritual life, seemingly you find a barrier between one way of life and another, but really this is not so instead of breaking barriers, you build new cages. 2. To be detached from the world, to change your life, to retreat and live in loneliness, through these expressions, mind is going to look at life from other viewpoint: from a higher viewpoint. 3. You can be in the wild and without inner peace, and you can stay in a turbulent city, and in perfect solitude. 4. The secret of this new life consists of thinking differently. For instance: you can pass by a luminous signal and, as it does not concern you, you do not notice this luminous advertisement over there. 5. Also we may find quite illustrative to divide properly the spiritual life into several types.

6. To be perfect means all: feeling, analysis and understanding. But those who did not reach perfection are prone to one aspect of the mental life in detriment of the other. 7. To say that each one must be in tune with his own peculiar feature does not negate that other qualities may exist in you; the purpose is to prevent executive or important people from engraving and moulding collectively their own disposition, as usually one sees this in groups. 8. Certain disciples are unable to meditate or concentrate particularly on anything; so, they should be mentally relaxed and void of thoughts. This mental relaxation is meditation. 9. But certainly other people are unable to be mentally relaxed in this way. So, these thoughts are their meditation. 10. Each soul has its characteristic mould, and only this mould can realise God. 11. Spiritual work consists of polishing not changing this mould. 12. Spiritual life aims at beautifying our life, emphasising our values, strengthening our attitudes, and leading our wasted energies to the opposite side toward the Good Way. 3.11: Spiritual work consists of polishing not changing this mould. Chapter 4: Mental Task 1. It is good for man to give rise to luminous thoughts and to illuminate his own way. 2. A thought initially emitted for selfish purposes will yield fruits of Dead Sea, with pretty appearance by ashy taste, however man works and tries to beautify and dignify externally his thought. 3. That is why certain tasks succeed, and certain tasks fail. 4. As you start a task, your first thought should be that of unselfish love, universal fraternity, and personal renunciation; your task will succeed and yield fruits in abundance, in spite of obstacles against your labour, and even in spite of your defective action. 5. Your thought is always in the lead, and your task is the goal. 6. Doubtless, an arrow will hit the exact point when you throw it properly. 7. Neither his confession of pass faults, nor his openly transformed pious life, nor a jump from one shore to another, not from one way of life to another, is the first reformation of man. 8. His reformation begins as soon as he emits a loving thought, and subsequently another thought, until forming his habit of thinking well. 9. Clear waves of thoughts nobly emitted will wash away gradually those magnetic waves of those thoughts unduly emitted. 10. This is the only valuable reformation, whose name is to live in heaven. 11. As man thinks rightly, he acquires such a magnetic force that he wins and overcomes in all. 12. The star of human destiny does not change, but its shine depends upon his own thoughts. 13. Truly wicked men are those with wicked thoughts. 14. Incorrect actions entail their own punishment, and a man that acts unduly, pays for his fault. 15. Truly wicked men are those who do not dare to do bad, and have constantly bad wishes behind a mask of honesty and kindness.

16. They show a characteristic seal on their foreheads, which differentiates them from others. 17. How many times we are told, I do not know why, but I dislike this person!. 18. Those who think deviously, are more and more tied to a fate of darkness and ignorance, while men of right thought, liberated by the force of their own freedom, conquer their right of human happiness through their free will. 19. Good thoughts become a habit, which is power; and this power is effective and steady happiness. 20. His continuous desire of possession makes man think deviously; so, closed in a circle of narrow and mean ideas, he remains trapped like a prisoner. 21. Inadvertently, he loses totally what he wants to attain because he tries to get an infinitesimal portion of what he desires. 22. He discovers the secret of a true possession as soon as he thinks, because the one that gives all his possessions possesses all: friends, bread, means and necessary comfort. 22. To think well is to stay on the Good Path. To Remember and Meditate: 4.20: His continuous desire of possession makes man think deviously. Chapter 5: The Future Man 1. Man knows partially himself. One can state this is a time of specialities. So, we have lost to sight the entire man, man as a whole. 2. Body and mind of man are not a totality. This totality is body and mind, animated by the spirit. 3. The future man has to be a harmonious type, with healthy body, active mind and self-centred spirit. 4. He will be a true individuality. 5. He will substitute his sport to develop skeleton and muscles for another sport with sustained mental concentration; so, he will release repressed bodily energy, which is enslaved by a thoughtless materialism. 6. A new morality, based on the joie du vivre, will grant to man his right of pleasure, which generates and does not destroy energies. 7. So, selfishness will be substituted for sense of egoentia, and usually man will become a builder of his own happiness, by learning that the true treasure is to give, and not to expect any reward. 8. If man is an image of God, Who is full happiness and bliss, also his right and duty is to reach this happiness. 9. So, usually his mind will reflect on its own, and will not exploit thoughts and sayings of others. 10. An unexplored part of our cerebral matter expects new radioactive grooves, granting not only the sense of reason and instinct, but also the power of intuition. Dr Tilney says man uses merely a quarter of his store of 14.000 millions of brain cells. 11. This will develop a clearer memory and self-assurance as to his own success, by granting the bliss of knowledge. 12. Man must stop being a beggar who knocks for bread on every door, because he has to become both bread of life and owner of the Good Way. To Remember and Meditate:

5.7: Usually man will become a builder of his own happiness. Chapter 6: Liberation 1. Men are enraptured when a new prophet shows up and teaches about liberation and new horizons in their lives. 2. How sweet are these words in their ears! 3. This means to break with ancient rites, with old traditions, and with timehonoured customs; in short, to break chains of bondage and to go out of their prison! 4. A new life begins with the bugle call, but how deceitful is human life! 5. Shortly after, this man has to confess that ancient rites have been substituted for other rites (if he has common sense), like a lady that renounced to her own cross saying it was a sign of superstition, and soon after displayed a little amulet of gold against bad luck. 6. These liberated people and their happy habits replace old traditions, and cannot do without a cocktail, a cigarette, or a coffee time. 7. Time-honoured customs have been trodden in order to follow other new customs. 8. These people went out of one cage and are confined in another. They are merely jumping from one point to another: that of pairs of opposite passions in life. 9. It is marvellous to speak about liberation as the end of the spiritual path, but liberation is not a gift of the word, but a gift of the soul. 10. You can achieve your liberation by controlling your mind, energies and vital forces. 11. A man is not tied by outer ways of living, but by inner bonds. 12. A soul can be free by flying through vast spaces without impediments and barriers, and can observing outside, externally, a disciplined, ordered and sacrificed life. 13. To mankind, what is the benefit of too many liberal ideas and of those socalled modern ideas? 14. Did they remove sorrow, misery and war? 15. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. 16. So, do not seek freedom in the outer aspect of living, but seek liberation of your soul, inner liberation, and a better way of outer life will emerge then to you: these things shall be added unto you. 17. Watch strictly and control continuously your thoughts, feelings and impulses, and your spirit will be able to be manifested in an open, sovereign and liberal way. To Remember and Meditate: 6.13: To mankind, what is the benefit of too many liberal ideas and of those so-called modern ideas?

Chapter 7: Free Will 1. Actions and human activities are always a result of feeling and of one or several inner thoughts, and of one o several past actions, which at a time contain a seed of subsequent actions.

2. In the universe and in the world, all is a result of one cause. Seemingly, in this sense, man is subject to an absolute destiny, since original causes give the subsequent result of all life. 3. This is true from the viewpoint of cosmic activity, which responds to the principle of sum total of causes and effects. 4. God plans the universe, whose development responds to His divine ideation. But these located causes remain originally integral, and act freely on prevailing conditions at certain part of the universe. 5. In its magnetic field of action, the determining and cosmic idea acts in accordance with its own free will. 6. The same occurs in men. They are divinely determined: they will be men. But, in the magnetic human field, they will possess freedom to act. However, even in their human field, they respond to a racial determinism, because of causes and effects that can be defined as heritage. 7. Man as such is free because of his inner idiosyncrasy, and able to think and feel. Man determines his personal actions on his own, and so establishes his future destiny. In man, consciousness is a reflection of his divine destiny, eternal and immutable. 8. In man, will is a reflection of his freedom, and a possibility of conquest. 9. In no way, an individual will surrender to fatality, but must follow the Good Way with constant efforts of his Free Will. To Remember and Meditate: 7.7: Man determines his personal actions on his own. Chapter 8: Spiritual Life 1. Today, many people that use quite often the term Spiritual Life are interested in transcendental maters. But this expression can be interpreted differently, and give way to several surmises. 2. I am in quest of Spiritual Life, I follow Spiritual Life, and these common sentences suggest another question: Really what is Spiritual Life?. 3. We may say that Spiritual Life is in contrast to a mere physical and material life. People do not desire to be confined in mere natural reactions, but this involves sometimes quite intermittent efforts to go beyond vulgarity and beyond needs of a sensorial life. We may say these efforts are spiritual, but in no way they are Spiritual Life. 4. Also usually we are told that Spiritual Life is practised by those who avoid acting vulgarly or ordinarily, by those who love and feel arts, by those who investigate and study unknown powers of the universe and science in general, by those who are practically devoted to religion, and by those who try to come into contact with supernatural things. Even this does not entail Spiritual Life. Spiritual Life is a sentence too much grand and lofty to become so general. 5. As a concept, Spiritual Life is only and exclusively applied to those who live a supernatural life, and have made of it their most important aim. To follow the Spiritual Life is to experiment and live known truths in a methodical, continuous, speculative and mystical way. 6. Just the one that knows and practises Spiritual Life can deserve the title bestowed by Spiritual Life. 7. Spiritual Life is privilege of those who follow the Good Way. To Remember and Meditate:

8.4: Even this does not entail Spiritual Life. Chapter 9: Act of Presence 1. As they begin the spiritual path, many people have great desires and yearnings. They would wish to change the world, to go out and preach into the street, and to do something useful to humanity. These beings would wish to do something indeed. 2. But, what can a man give when he has nothing within? 3. A man without happiness cannot give happiness; even he cannot be a constructive factor if he does not possess construction elements. 4. This does not mean that we should not do anything, but simply we should not do anything extraordinary, above all, in the beginning of the Spiritual Path. 5. From the beginning, one has to work to benefit all souls, but in an especial way as a whole. 6. A Son should especially try his own stability on his path through his presence and, above all, through his inner act of presence. 7. One is there, present and expecting the divine call. Ones life is entirely different, a door is open to give access to light; a connection is established between the soul and the hereafter. 8. Wherever he is, at any moment of the day, at any circumstance, he becomes there a divine envoy through his own presence. 9. This most high mission trusted to the Sons from the beginning of their spiritual life is not only inner radiation and purifying assistance, but also beneficial expansion externally. 10. One thing is important: mind and heart must be alert always. 11. I am here, the soul thinks, at this school, at this office, where all are selfabsorbed in their material matters and personal progress. Also I do what they do, but while my mind goes up, I think about the Divinity and the Divine Mother, and invite her to illuminate these souls; I think of Her here, where nobody thinks about things of the Spirit, and I love these souls, and I wish good, light and happiness to them. 12. At home, in the street and while we sleep, our soul is always there, trying to illuminate everything and everybody, with the divine flame that our soul keeps burning. To Remember and Meditate: 9.2: What can a man give when he has nothing within? Chapter 10: To Believe and Beliefs

1. You cannot start the Good Way without a faith or a belief. 2. To believe does not mean to stick to certain beliefs. 3. All religions possess beliefs, and one religion sustains what other religion negates. 4. Really, to believe in one supernatural and unknown thing or in another is always good because prepares you to faith, but this is not the essence of faith. 5. To believe is another thing. 6. To believe is a peculiarly intimate attitude of the soul, without which any attempt of supernatural sort is impossible. 7. To believe means to be open to what you still do not know. It is your predisposition to accept what is irrational.

8. One says it is irrational everything that our mind could not prove by its own means, since our mind cannot contain universal material knowledge as a whole at its disposal, and if it had, our mind could not use it entirely. 9. To believe means a sure aptitude of the soul, which is ready to accept, to confess its own limitation, and to face the unknown. 10. To believe means to feel the truth of what one still does not know, that is in the soul and manifested but unknown to us 11. In short, to believe is to possess the root of faith, which is supernatural selfassurance. 12. Beliefs hold this or that, recognise unknown supernatural events, and affirm, preach and introduce these events to their devotees; they dictate dogmas and doctrines where, through them, faith is going gradually to penetrate into the higher spiritual field. 13. But true faith as a whole means light of the soul, certainty about impossible things that can be possible, a flight above reason in order to be established on intuition: this divine gift of our mind makes us come into direct contact with the Spirit, and opens the field to infinite possibilities. 14. True faith is so much and gives such self-assurance that through it our soul can exclaim before wonders and quite marvellous revelations: I do not need to see what now I know through faith. 15. In Christs words, only those who believe and do not see, possess faith, because they are beforehand certain about the truth of their believing. To Remember and Meditate: 10.7: To believe mans to be open to what still one still does not know. Chapter 11: Physical Health 1. During his lifetime, man suffers of different physical ills, worsened by mind complexes of any kind, with repercussion on his psyche and nerves. 2. To keep our physical health is indispensable requirement to start the spiritual path, and we are healthy not only through remedies, prevention and hygiene, but also through several human values in tune with the spirit. 3. Really, a soul pure and right is source of all mental and physical good, and when our soul is impure, all spontaneity fades away and we spoil our physical functions. 4. Our soul has to strive continuously for recovering its original and natural purity, which is source of true wellbeing. Different mental aspects must act always together in harmony, without excessive or prevailing pressure of physical or psychical values, as it occurs more than often. 5. A proper and moderated practice of sports helps arrange and discipline our instincts and desires; a methodical study of science gives flexibility to our reason and order to our nervous centres, and prayer is the light of the spirit, which can synchronise these diverse intrinsic and extrinsic values, supernatural and natural. 6. Body and soul must be healthy as an indispensable requirement during the Good Way. To Remember and Meditate: 11.4: Our soul has to strive continuously for recovering its original and natural purity.

Chapter 12: A Way of Praying 1.The habit of prayer is extremely difficult when usually our soul is troubled and our mind upset. 2. So, sometimes we feel that this exercise is in conflict with our attitudes and that we never will practise it properly, and this produces great disappointment and despondency. 3. This is totally wrong. 4. Our soul is made for elevation, sublimation and spiritualisation, but necessarily its elevation needs a support, a spontaneous way out. 5. Above all, to pray means to think, to imagine and to fantasise. 6. We should not force ourselves for something exactly determined that we find difficult, but simply we have to get used to think about it most times possible during the day. 7. Think about general images, for instance: about the infinite light emanating from the Divine Mother, or about an ocean of blood flowing from Her heart. Imagine a boundless blue sky, or vast snowy mountains. Feel all this covered by a divine light, or imagine the Mothers blood like a great ocean where She fades away. 8. If your soul finds these abstract images impossible, think about something more clearly defined. Think about the Divine Mother, not as an abstract and absent being, but as a living and loving woman at your side. Adorn her with beauty and perfection of any kind, which you would wish for your beloved. Or imagine Christ, like a liberating Messiah, the one that will come to liberate your soul from chains of bondage. Think about Christs physical beauty, moral gifts and spiritual force. 9. Even you can afford fantasy of any sort about these images, and not only during the time fixed for your meditation, but also all day long. 10. Once your soul gets used to think about something related to prayer, you will intensely desire to think about your love and about your likes and wishes, and to talk to those images that you have forged, requesting their assistance, trusting them your secrets, and giving ear to their responses. You should not get tired of looking and calling, because the Divine Mother will meet your desires and yearnings. 11. Even if you are unable to think about these images at least now and then, this should neither discourage you, nor make you believe that you ignore how to pray. 12. Whatsoever thought arises in your imagination even the most varied and material becomes a prayer if your soul looks at it, analyses it and really appraises it. 13. If even this is impossible, do not believe that you do not pray. 14. Right intention and inner fidelity are also prayer, they keep you on the Good Way. To Remember and Meditate: 12.5: Above all, to pray means to think, to imagine and to fantasise. Chapter 13: Affirmative Negation 1. The one that wishes to take the spiritual life will not achieve it if his mind does not change attitudes before knowledge of life and before his relation with the rest of individuals and their beliefs. 2. Usually, our mind sustains some few known things, already determined, experimented and proved, and feels quite proud and content with such a supremacy. 3. Our mind merely affirms in the magnetic field of its knowledge, while systematically negates all that is outside this field.

4. So, our mind solves any metaphysical problem by faithfully using some few unknown postulates of its creed, names these postulates truth, negates all postulates of other creeds a priori, and even discards their partial consideration. 5. If one faith negates another faith without any cause, this is merely because of bad intention; only right intention leads to knowledge of the truth. 6. Our mind can penetrate into the secret of a thing unknown only by assuming an attitude of affirmative negation. 7. No negation is possible, since true knowledge adds to an imperfect knowledge what is indispensable to complete it. 8. Our mental attitude of affirmative negation is a state of expectation and good will to know what we do not know. Moreover, the one that does not negate a knowledge because he does not know it, even now is affirming it potentially, and remains mentally in tune with extant possibilities to grasp it and know it. 9. An affirmative negation contains potential knowledge of the universe. To Remember and Meditate: 13.9: An affirmative negation contains potential knowledge of the universe. Chapter 14: Psychical attitude 1. Many noble beings are working in the world for the benefit of humanity. They are soldiers of God entering the field of battle; they neither rest nor stop fighting until the final victory. 2. They assist the needy, humiliate the powerful, lift up social classes, grant new scientific inventions and prepare eras of progress. 3. Other noble beings also take part in the same task, and do not fight, but share human sufferings and sorrows, by assisting and illuminating humanity, and by participating. 4. Sons have to adopt this psychical attitude. They have to descend to the field of sorrow, and take part in it with their purest spirit: companionship. Above all, they have to kill indifference, which is the greatest sin, and to feel intimately the burden of the world suffering. 5. Those noble souls that today understand this great truth stop writing books, stop preaching a doctrine or stop founding societies. They prefer to live with the poorest, to work with the humblest, and to be amid the most despised races, by assisting and redeeming them, and by participating. 6. Those Sons that are unable to participate directly in this mission meanwhile have to accept this and take part with heart and thought. 7. A Son should not resign to theories; without practice, theories become an overwhelming burden. 8. Start little exercises of tolerance and compassion according to your own fate, look at all beings around you with love and patience, remove from you any superfluous thing, and live as simply as possible, in order to come by similitude into contact with the poorest and the most needy. 9.Live your doctrine, by participating psychically in redeeming mankind. To Remember and Meditate 14.4: Indifference is the greatest sin. Chapter 15: Self-centredness of the Soul

1. The soul must know itself and its own intimate and real personality. As soon as the soul comes into contact with its intimate potential, all external things become unimportant, and only basic issues become valuable. 2. Self-valorisation is egoentia. 3.The soul discovers through egoentia that its apparent ego is no more than a combination of a lot of habits, and that this is not the gist of life, but external personality. 4. Once the soul recognises itself, the true issues of life appear such as they are, and are solved by intimate concentration, self-recognition, pure feelings, and clear ideas. 5. So, a self-centred soul can face human troubles. A formula of centrifugal dispersion a useless waste of energy teaches him not to consider relative things important, and to focus his entire attention on simple postulates, which are basic causes that sustain life in the world and that, by knowing these causes, they can assist him to solve world troubles. 6. This potentially discovered egoentia is substantial enjoyment, because you recognise yourself and remain in yourself. 7. You live your manifested substantial enjoyment as concrete reality. It would not be such if during this inner enjoyment, you fall in ecstasy and selfabsorption, because this enjoyment should expand and irradiate in order to be perfect. 8. Inner happiness concretely appraises a spiritual life by acting on life. 9. The soul increases its forces a hundredfold while expands continuously on these conditions of inner and real self-recognition, because this soul comes into contact with the entire universe. 10. Greatness of eternity and smallness of man come together in ecstasy of being and giving, while predestination and free will are fused together and become one immense light. 11. Man goes toward God by fighting throughout different and unlike biological factors, by struggling between exact intellectual possibilities and free flow of intuition, by fighting against his possibilities before heritage, and oscillating always between pairs of opposites power and non-power, evolution and stagnation, being and nonbeing. 12. But when the soul discovers itself, then it becomes self-centred. All disparity disappears and all contradiction has relative value, because the soul is in God, not like a strange factor, but like an integral part of Eternity. To Remember and Meditate: 15.2: Self-valorisation is egoentia. Chapter 16: Vocational Concept 1. All human beings are destined to a spiritual vocation manifested at certain moment, since the aim of all men is God, in a positive or negative sense. Many believe that they have been called to a spiritual vocation, but just few are called in a direct and accurate way. 2. Many people believe in their spiritual vocation, but are totally wrong. Certain souls take vocation for their dreams and ideals, and others call vocation to certain feelings derived from their contact with certain revelations and examples of life. 3. How often, after a reading, certain people excited by a biography of those who became perfect and saint with great sacrifice, later practically they find themselves unable to imitate those beings at all.

4. Spiritual vocation is neither idealism nor sentimentalism; these two are intermittent and transient emotions. 5. Spiritual vocation is a feeling an intimate and deep feeling of certainty and responsibility in the soul. 6. Spiritual vocation is intimate certainty of being, whose unique and exclusive support is vocation itself. 7. Spiritual vocation is an inner and unchangeable concept of truth, of a truth that ceaselessly increases as long as one achieves it more and more, and that remains the same even throughout changes of things, persons and doctrines. 8. All those who say this or that about their spiritual vocations have no true vocation. Vocation is only of those who achieve it in themselves, without support of any kind. 9. Spiritual vocation as such cannot in any way be truly recognised in a soul but after being tested. A soul will not know if it is vocation or not, or if this soul is able or not until an overwhelming storm sweeps the soul. 10. A sincere man that wants to know if he is really called to tread on the path, must have no confidence in himself, but trust much in God. He must tread slowly on the Path, and not to trust much in first enthusiasms or sudden emotions. 11. A sincere, simple and humble man, who treads slowly and steadily on the Spiritual Path, will not be deceived, and after a verification of his personality and vocation, he will guided him toward his goal. To Remember and Meditate: 16.7: Spiritual vocation is an inner and unchangeable concept of truth.